As we continue through the section of material in Stromata 6.15 we have already noted that Clement makes reference to ideas such as:
1. it is okay to act in a way which contradicts virtue as long as one remains steadfast to 'essential truths'
2. that the Church was originally given 'a deposit' of the truth of the gospel at the beginning of Christianity with the implicit understanding of 'something better' coming at some point later.
3. that the Alexandrian concept of 'ecclesiastic canon' was developed from Pythagoreanism and necessarily the understanding that the public gospel of faith was somehow 'harmonized' (probably through a 'diatessaron') with a gospel or a collection of writings held 'secret' by the Alexandrian Church
Let's continue now with our examination of what immediately follows our last cited section - viz:
For many reasons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be ever on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit. Wherefore the holy mysteries of the prophecies are veiled in the parables -- preserved for chosen men, selected to knowledge in consequence of their faith; for the style of the Scriptures is parabolic. Wherefore also the Lord, who was not of the world, came as one who was of the world to men. For He was clothed with all virtue; and it was His aim to lead man, the foster-child of the world, up to the objects of intellect, and to the most essential truths by knowledge, from one world to another.
Wherefore also He employed metaphorical description; for such is the parable, -- a narration based on some subject which is not the principal subject, but similar to the principal subject, and leading him who understands to what is the true and principal thing; or, as some say, a mode of speech presenting with vigour, by means of other circumstances, what is the principal subject.
And now also the whole economy which prophesied of the Lord appears indeed a parable to those who know not the truth, when one speaks and the rest hear that the Son of God -- of Him who made the universe -- assumed flesh, and was conceived in the virgin's womb (as His material body was produced), and subsequently, as was the case, suffered and rose again, being "to the Jews a stumbling-block, and to the Greeks foolishness," as the apostle says.
But on the Scriptures being opened up, and declaring the truth to those who have ears, they proclaim the very suffering endured by the flesh, which the Lord assumed, to be "the power and wisdom of God." And finally, the parabolic style of Scripture being of the greatest antiquity, as we have shown, abounded most, as was to be expected, in the prophets, in order that the Holy Spirit might show that the philosophers among the Greeks, and the wise men among the Barbarians besides, were ignorant of the future coming of the Lord, and of the mystic teaching that was to be delivered by Him. Rightly then, prophecy, in proclaiming the Lord, in order not to seem to some to blaspheme while speaking what was beyond the ideas of the multitude embodied its declarations in expressions capable of leading to other conceptions. Now all the prophets who foretold the Lord's coming, and the holy mysteries accompanying it, were persecuted and killed. As also the Lord Himself, in explaining the Scriptures to them, and His disciples who preached the word like Him, and subsequently to His life, used parables. Whence also Peter, in his Preaching, speaking of the apostles, says: "But we, unrolling the books of the prophets which we possess, who name Jesus Christ, partly in parables, partly in enigmas, partly expressly and in so many words, find His coming and death, and cross, and all the rest of the tortures which the Jews inflicted on Him, and His resurrection and assumption to heaven previous to the capture of Jerusalem. As it is written, These things are all that He behoves to suffer, and what should be after Him. Recognising them, therefore, we have believed in God in consequence of what is written respecting Him."
And after a little again he draws the inference that the Scriptures owed their origin to the divine providence, asserting as follows: "For we know that God enjoined these things, and we say nothing apart from the Scriptures."
Now the Hebrew dialect, like all the rest, has certain properties, consisting in a mode of speech which exhibits the national character. Dialect is accordingly defined as a style of speech produced by the national character. But prophecy is not marked by those dialects. For in the Hellenic writings, what are called changes of figures purposely produce onscurations, deduced after the style of our prophecies. But this is effected through the voluntary departure from direct speech which takes place in metrical or offhand diction. A figure, then, is a form of speech transferred from what is literal to what is not literal, for the sake of the composition, and on account of a diction useful in speech.
But prophecy does not employ figurative forms in the expressions for the sake of beauty of diction. But from the fact that truth appertains not to all, it is veiled in manifold ways, causing the light to arise only on those who are initiated into knowledge, who seek the truth through love. The proverb, according to the Barbarian philosophy, is called a mode of prophecy, and the parable is so called, and the enigma in addition. Further also, they are called "wisdom;" and again, as something different from it, "instruction and words of prudence," and "turnings of words," and "true righteousness and again, "teaching to direct judgment," and "subtlety to the simple," which is the result of training, "and perception and thought," with which the young catechumen is imbued. "He who bears these prophets, being wise, will be wiser. And the intelligent man will acquire rule, and will understand a parable and a dark saying, the words and enigmas of the wise."
And if it was the case that the Hellenic dialects received their appellation from Hellen, the son of Zeus, surnamed Deucalion, from the chronology which we have already exhibited, it is comparatively easy to perceive by how many generations the dialects that obtained among the Greeks are posterior to the language of the Hebrews.
But as the work advances, we shall in each section, noting the figures of speech mentioned above by the prophet, exhibit the gnostic mode of life, showing it systematically according to the rule of the truth.
Did not the Power also, that appeared to Hermas in the Vision, in the form of the Church, give for transcription the book which she wished to be made known to the elect? And this, he says, he transcribed to the letter, without finding how to complete the syllables. And this signified that the Scripture is clear to all, when taken according to the bare reading; and that this is the faith which occupies the place of the rudiments. Wherefore also the figurative expression is employed, "reading according to the letter;" while we understand that the gnostic unfolding of the Scriptures, when faith has already reached an advanced state, is likened to reading according to the syllables.
Further, Esaias the prophet is ordered to take "a new book, and write in it" certain things: the Spirit prophesying that through the exposition of the Scriptures there would come afterwards the sacred knowledge, which at that period was still unwritten, because not yet known. For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering' of the written [Scripture] has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks, dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much. Rightly, therefore, Jesus the son of Nave saw Moses, when taken up [to heaven], double, -- one Moses with the angels, and one on the mountains, honoured with burial in their ravines. And Jesus saw this spectacle below, being elevated by the Spirit, along also with Caleb. But both do not see similarly But the one descended with greater speed, as if the weight he carried was great; while the other, on descending after him, subsequently related the glory which he beheld, being able to perceive more than the other as having grown purer; the narrative, in my opinion, showing that knowledge is not the privilege of all. Since some look at the body of the Scriptures, the expressions and the names as to the body of Moses; while others see through to the thoughts and what it is signified by the names, seeking the Moses that is with the angels.
Many also of those who called to the Lord said, "Son of David, have mercy on me." A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, "for flesh and blood revealed not the truth to him, but His Father in heaven," -- showing that the Gnostic recognises the Son of the Omnipotent, not by His flesh conceived in the womb, but by the Father's own power. That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the knowledge of the truth is, is the contemplation of it vouch-safed all at once, the history of Moses teaches, until, accustomed to gaze, at the Hebrews on the glory of Moses, and the prophets of Israel on the visions of angels, so we also become able to look the splendours of truth in the face.
It's been awhile since we engaged this text so let's go back to the end of the previous section of this text and remind our readers of the Pythagorean context everything seems to be rooted in.
At the end of a long section which made clear that Clement interpreted the word 'canon' (κανών) in the Pythagorean sense - i.e. a 'rule' of musical harmony - we hear him put forward a mystical understanding of a series of emanations related to Pythagoreanism:
Knowledge (Γνώσει) is then followed by thought (φρόνησις), and thought by self-control (σωφροσύνη): for it may be said that φρόνησις is divine knowledge (γνῶσιν θείαν), and exists in those who are deified (καὶ ἐν τοῖς θεοποιουμένοις); but that σωφροσύνη is mortal, and subsists in those who philosophize, and are not yet wise (σοφοῖς).
As Kittel notes "In Neo-Platonism φρόνησις is an emanation ruled by nous. The rational soul is beautiful. Regard for nous is phronesis. phronesis is the intellectual activity of an individual soul related to a body." [p. 153] σωφροσύνη was always used by Pythagoreans in conjunction with the concept of 'harmony' (Ἁρμονία).
Clement is clearly borrowing from Plato's discussion of the relationship between φρόνησις and σωφροσύνη in the Republic which as Guthrie notes is itself developed from Pythagoreanism:
We are of course approaching Plato's view of the soul as he expounds it in the Republic, and can see how much he owed to his Pythagorean friends. There (431f) the virtue of 'temperance' (sophrosyne) is said to be the virtue of the soul as a whole, the result of the smooth working together of all its parts. But Plato speaks in Pythagorean language of it "singing together through the whole octave" (literally 'diapason') and calls sophrosyne straight out a harmonia. The man who possesses it is 'well-tuned' and it is achieved 'by bringing three parts into accord, just like the three fixed tones in the scale — highest, lowest and middle' — that is, as a musical harmony is achieved. In the case of the soul, the three parts that have to be brought into accord are of course reason, passion and desire. [Guthrie, A History of Greek Philosophy p 317]
I don't want to get too deeply involved in the relationship with Pythagoreanism, Platonism and neo-Platonism but Clement is once again intimating the existence of two things - one superior, one inferior - which are understood to be in harmony with one another and embody the health and 'rule' of the Church body.
Yet it must be said that Clement disguishes between the two 'things' mentioned above - one superior, the other inferior - in terms of 'the Law' and the gospel. Clement goes on to immediately put forward the statement that:
if virtue (ἀρετή) is divine (θεία), so is also the knowledge (γνῶσις) of it; while self-control (σωφροσύνη) is a sort of imperfect wisdom (ἀτελὴς φρόνησις) which aspires after wisdom (φρονήσεως), and exerts itself laboriously, and is not contemplative. As certainly righteousness (δικαιοσύνη), being human (ἀνθρωπίνη οὖσα), is, as being a common thing (κοινόν), subordinate to holiness, which subsists through the divine righteousness (θείαν δικαιοσύνην); for the perfect man (τελείῳ) not resting on civil contracts, or on the prohibition of law (ἀπαγορεύσει νόμου), develops from his own spontaneous action and his love to God (θεὸν ἀγάπης) a path to righteousness (δικαιοσύνη).
I hope at the end of this long citation from the previous material the reader can already see not only a glimmer of a Marcionite rejection of the Law, but rather the beginnings of a Platonic understanding of the 'gnostic' standing above the law because he possesses the divine faculty which established the laws in the first place (cf. Plato's Politikos)
It is with this Pythagorean/Platonic context now firmly established that we move on to the next section of text in Stromateis 6.15 where Clement says:
For many reasons, then, the Scriptures (γραφαί) hide (ἐπικρύπτονται) the sense (νοῦν). First, that we may become disposed to searching (ζητητικοὶ), and be ever on the watch for the discovery of the words of salvation (τῶν σωτηρίων λόγων).
After what appears to be a very long preamble now through the material cited in the last four posts we have finally reached the heart of the section. Clement references now to writings (presumably Christian writings) which have veiled their sense (literally 'mind') in order to prompt the individual to search out for something called 'words of salvation' (τῶν σωτηρίων λόγων). This could easily have been construed by Clement to signify the 'secret' gospel of the Alexandrian community hidden behind the enigmas written in the publicly circulating gospel(s).
The Clement continues by immediately declaring that:
it was not suitable for all to understand (νοεῖν), so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit (τοῦ ἁγίου πνεύματος σωτηρίως εἰρημένα). Wherefore the holy mysteries of the prophecies (τὰ ἅγια τῶν προφητειῶν μυστήρια) are veiled in the parables (ταῖς παραβολαῖς ἐγκαλύπτεται) -- preserved for the elect (τοῖς ἐκλεκτοῖς τῶν ἀνθρώπων), selected to knowledge in consequence of their faith (τοῖς τε ἐκ πίστεως εἰς γνῶσιν).
Now someone may look at this citation and argue that Clement isn't talking about the relationship between two gospels - one public and another secret or 'mystic' - but rather the relationship between the Law and the prophets and the canonical gospels. After all he makes specific reference to 'τὰ ἅγια τῶν προφητειῶν μυστήρια.' The 'elect' here would be understood in the sense of 'bishops' or other ecclesiastic figures who knew that Jesus was the messiah predicted in the sacred writings of the Jews. Yet this is why it is so important for us to go through the whole context of the chapter.
For the 'holy mysteries of the prophesies' are clearly not the prophetic writings of the Jews but the gospel first established near the time of Jesus's ministry. Clement makes this absolutely certain when he immediately follows the last section with a clarification of what 'scriptures' are being referred to here:
for the style of the Scriptures is parabolic (παραβολικὸς γὰρ ὁ χαρακτὴρ ὑπάρχει τῶν γραφῶν). Wherefore also the Lord, who was not of the world, came as one who was of the world to men (οὐκ ὢν κοσμικός, ὡς κοσμικὸς εἰς ἀνθρώπους ἦλθεν). For He was clothed with all virtue (καὶ γὰρ ἐφόρεσεν τὴν πᾶσαν ἀρετὴν); and it was His aim to lead man, the foster-child (σύντροφος) of the world, up to the objects of intellect, and to the most essential truths by knowledge, from one world to another (διὰ τῆς γνώσεως ἀνάγειν ἐκ κόσμου εἰς κόσμον). Wherefore also He employed the metaphorical to furnish the writing with what is necessary (Διὸ καὶ μεταφορικῇ κέχρηται τῇ γραφῇ) for such is the parable (παραβολή), -- a narration (λόγος) based on some subject (ἀπό τινος οὐ κυρίου μέν) which is not the principal subject, but similar to the principal subject (ἐμφεροῦς δὲ τῷ κυρίῳ), and leading him who understands to what is the true and principal thing (ἐπὶ τἀληθὲς καὶ κύριον ἄγων συνιέντα); or, as some say, a mode of speech which actually presents, by means of other words, what is the principal subject (λέξις δι´ ἑτέρων τὰ κυρίως λεγόμενα μετ´ ἐνεργείας παριστάνουσα).
Once we understand that the actual context of the 'holy mysteries of the prophesies' are the original gospel writings rather than the Law and the prophets a veil lifts over the whole passage when viewed in its entirety.
Clement is clearly stating that the 'public gospels' themselves reference another narrative (= logos); this by means of the 'parable.' Not only is Jesus pointing us in the direction of 'another world' (i.e. 'heaven'), Clement implies that his words point us in the directly of a more spiritual text.
